Commentary on the Satipaṭṭhāna Sutta (Second Edition) (Newly Revised)
Section 5: Dwelling Contemplating the Dharma of the Four Noble Truths (2)
III. Dwelling Contemplating the Truth of the Cessation of Suffering
Original text: 复次。诸比丘。苦灭圣谛者何耶。对彼爱之无余离欲。灭尽舍离。弃舍解脱。无染是。复次。诸比丘。彼爱于何处舍。于何处止灭耶。于世间有可爱可喜者。此爱即于此处舍弃。于此处止灭。
Explanation: Next, let us continue: Bhikkhus, what is the Noble Truth of the Cessation of Suffering? It is that craving for those aforementioned dharmas has been completely freed from desire, that craving has been extinguished and abandoned, that one has relinquished and been liberated from former craving, and the mind is without defilement—this is realizing the Noble Truth of the Cessation of Suffering. This is the state of an arhat of the fourth fruit whose afflictions have been extinguished, who has the ability to escape the suffering of birth and death and need not undergo rebirth again. Furthermore, Bhikkhus, at what place can this craving be abandoned, and at what place can this craving be brought to cessation? Wherever in the world there is something lovable and delightful, craving is abandoned right there and ceases right there, and henceforth there is no more craving and delight.
When one realizes the Truth of the Cessation of Suffering, one naturally relinquishes craving; the dharmas one formerly delighted in and craved are no longer liked or craved, so craving ceases and extinguishes precisely at the dharmas one delighted in, and one no longer delights in any of the dharmas of the five-aggregate world.
Original text: 何者于世间为可爱可喜耶。眼于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。耳于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至鼻于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至舌于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至身于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至意于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。
Explanation: What dharmas in the world are cravable and delightful? The eye faculty in the world is cravable and delightful; craving is abandoned right there and ceases right there, never arising again; and so on up to the ear faculty in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to the nose faculty in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to the tongue faculty in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to the body faculty in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to the manas in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again.
Original text: 色于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至声于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至香于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至味于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至触于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至法于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。
Explanation: Forms in the world are cravable and delightful; craving is abandoned right there and ceases right there, never arising again; and so on up to sounds in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to odors in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to flavors in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to tangible objects in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to mental objects (dharmas) in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again.
Original text: 眼识于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至耳识于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至鼻识于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至舌识于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至身识于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至意识于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。
Explanation: Eye consciousness in the world is cravable and delightful; craving is abandoned right there and ceases right there, never arising again; and so on up to ear consciousness in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to nose consciousness in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to tongue consciousness in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to body consciousness in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to mind consciousness in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again.
Original text: 眼触于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至耳触于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至鼻触于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至舌触于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至身触于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至意触于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。
Explanation: Eye contact in the world is cravable and delightful; craving is abandoned right there and ceases right there, never arising again; and so on up to ear contact in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to nose contact in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to tongue contact in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to body contact in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to mental contact in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again.
Original text: 眼触所生之受于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至耳触所生之受于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至鼻触所生之受于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至舌触所生之受于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至身触所生之受于世间为可爱可喜。此爱即于此处舍弃。于此处止灭。乃至意触所生之受于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。
Explanation: The feeling born of eye contact in the world is cravable and delightful; craving is abandoned right there and ceases right there, never arising again; and so on up to the feeling born of ear contact in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to the feeling born of nose contact in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to the feeling born of tongue contact in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to the feeling born of body contact in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to the feeling born of mental contact in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again.
Original text: 色想于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至声想于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至香想于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至味想于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至触想于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至法想于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。
Explanation: The grasping at forms in the world is cravable and delightful; craving is abandoned right there and ceases right there, never arising again; the grasping at sounds in the world is cravable and delightful; craving is abandoned right there and ceases right there, never arising again; the grasping at odors in the world is cravable and delightful; craving is abandoned right there and ceases right there, never arising again; and so on up to the grasping at flavors in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to the grasping at tangible objects in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to the grasping at mental objects in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again.
Original text: 色思于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至声思于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至香思于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至味思于世间为可爱可喜者此爱即于此处舍弃。于此处止灭。乃至触思于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至法思于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。
Explanation: The volitional activity directed at forms in the world is cravable and delightful; craving is abandoned right there and ceases right there, never arising again; and so on up to the volitional activity directed at sounds in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to the volitional activity directed at odors in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to the volitional activity directed at flavors in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to the volitional activity directed at tangible objects in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to the volitional activity directed at mental objects in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again.
When the six faculties contact the six sense objects, the aggregates of consciousness, feeling, perception, and volitional formations subsequently arise, and at this time one often also develops a craving mentality toward the five aggregates. Therefore, to extinguish craving, one must also extinguish the craving for the feeling, perception, volitional formations, and consciousness with respect to forms, sounds, odors, flavors, tangible objects, and mental objects when the six faculties contact the six sense objects. For example, the craving for the aggregate of feeling, the aggregate of perception, and the aggregate of volitional formations arising in relation to form objects must be completely severed through practice before liberation can be attained; the craving for the feeling, perception, and volitional formations with respect to sound objects, odor objects, flavor objects, tangible objects, and mental objects must likewise be completely severed before liberation can be attained.
Original text: 色爱于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至声爱于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至香爱于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至味爱于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至触爱于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至法爱于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。
Explanation: The craving for forms in the world is cravable and delightful; craving is abandoned right there and ceases right there, never arising again; and so on up to the craving for sounds in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to the craving for odors in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to the craving for flavors in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to the craving for tangible objects in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to the craving for mental objects in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again.
Original text: 色寻于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至声寻于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至香寻于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至味寻于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至触寻于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至法寻于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。
Explanation: The seeking (vitarka) directed at forms in the world is cravable and delightful; craving is abandoned right there and ceases right there, never arising again; and so on up to the seeking directed at sounds in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to the seeking directed at odors in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to the seeking directed at flavors in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to the seeking directed at tangible objects in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to the seeking directed at mental objects in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again.
Original text: 色伺于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至声伺于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至香伺于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至味伺于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至触伺于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。乃至法伺于世间为可爱可喜者。此爱即于此处舍弃。于此处止灭。诸比丘。此名为苦灭圣谛。
Explanation: The quiet sustained examination (vicāra) of forms in the world is cravable and delightful; craving is abandoned right there and ceases right there, never arising again; and so on up to the quiet sustained examination of sounds in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to the quiet sustained examination of odors in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to the quiet sustained examination of flavors in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again; and so on up to the quiet sustained examination of mental objects in the world being cravable and delightful—craving is abandoned right there and ceases right there, never arising again. Bhikkhus, this is called the Noble Truth of the Cessation of Suffering.
IV. Dwelling Contemplating the Truth of the Path to the Cessation of Suffering
Original text: 复次。诸比丘。苦灭道圣谛者何耶。八支圣道。即正见。正思。正语。正业。正命。正精进。正念。正定也。
然。诸比丘。正见者何耶。诸比丘。如实知苦。知苦之集。知苦之灭。知至苦灭之道。诸比丘。此名为正见。复次。诸比丘。正思者何耶。无欲之思。无恚之思。无害之思。诸比丘。此名为正思。复次。诸比丘。正语者何耶。远离两舌远离恶口。远离妄语。远离绮语。诸比丘。此等名为正语。复次。诸比丘。正业者何耶。远离杀生。远离不与取。远离邪淫。诸比丘。此等名为正业。
Explanation: Furthermore, Bhikkhus, what is the Truth of the Path to the Cessation of Suffering? The Noble Eightfold Path is the path of practice that can extinguish suffering. The Noble Eightfold Path is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
Then, Bhikkhus, what is right view? Knowing suffering as it truly is, knowing the arising of suffering, knowing the cessation of suffering, and knowing the path of practice leading to the cessation of suffering—this is called right view. Then, Bhikkhus, what is right thought? Thought free of craving, thought free of ill will, and thought free of harmfulness—this is called right thought. Then, Bhikkhus, what is right speech? Abstaining from divisive speech, abstaining from harsh speech, abstaining from false speech, and abstaining from frivolous speech—such speech is called right speech. Then, Bhikkhus, what is right action? Abstaining from killing, abstaining from taking what is not given, and abstaining from sexual misconduct—such conduct is called right action.
Original text: 复次。诸比丘。正命者何耶。诸比丘。于此。圣弟子舍邪命。依正命而营活命。诸比丘。此等名为正命。复次。诸比丘。正精进者何耶。诸比丘。于此。比丘起坚决心卖力精进。心勤注意。令不生未生之恶不善法。起坚决心卖力精进。心勤注意。远离已生之恶不善法。起坚决心卖力精进。心勤注意。令生未生之善法。起坚决心卖力精勤。心勤注意。令住已生之善法。令不惑乱。使之增长充满。修习成就。诸比丘此等名为正精进。
Explanation: Then, Bhikkhus, what is right livelihood? Bhikkhus, in maintaining one's living in the world, a noble disciple abandons improper means of acquiring the necessities of life that harm the interests of others, and instead makes a living by proper, reasonable, lawful means that do not harm the interests of others—this is called right livelihood. Then, Bhikkhus, what is right effort? In the course of cultivating the path, a bhikkhu can arouse resolute determination and strive vigorously, diligently attending with the mind so that evil and unwholesome dharmas not yet arisen do not arise; arousing resolute determination and striving vigorously, diligently attending with the mind, he distances himself from evil and unwholesome dharmas that have already arisen.
And he arouses courageous and diligent resolve, diligently attending with the mind so that wholesome dharmas not yet arisen arise; he arouses courageous and diligent resolve, diligently attending with the mind, so that the mind abides in wholesome dharmas that have already arisen, so that they are not disturbed, gradually causing them to grow and become full, cultivating them to accomplishment. Bhikkhus, this is called right effort.
Original text: 复次。诸比丘。正念者何耶。诸比丘。于此。比丘于身观身而住。精勤正智正念。而舍离世间之欲恼。于受观受而住。精勤正智正念。而舍离世间之欲恼。乃至于心观心而住。精勤正智正念而舍离世间之欲恼。乃至于法观法而住。精勤正智正念。而舍离世间之欲恼。诸比丘。此等名为正念。
Explanation: Then, Bhikkhus, what is right mindfulness? Bhikkhus, when a bhikkhu cultivates right mindfulness, dwelling contemplating the body in the body, he is diligent and ardent, possessing right wisdom and right mindfulness, and has relinquished the desires and afflictions of the world; when dwelling contemplating feelings in feelings, he is diligent and ardent, with right wisdom and right mindfulness, having relinquished the desires and afflictions of the world; when dwelling contemplating the mind in the mind, he is diligent and ardent, with right wisdom and right mindfulness, having relinquished the desires and afflictions of the world; when dwelling contemplating dharmas in dharmas, he is diligent and ardent, with right wisdom and right mindfulness, having relinquished the desires and afflictions of the world. Bhikkhus, these mental states free of craving and affliction are called right mindfulness.
Original text: 复次。诸比丘。正定者何耶。诸比丘。于此。比丘去欲。离不善法。有寻有伺。由离生喜乐。达初禅而住。灭寻伺。内心安静。心成专一。无寻无伺。由定生喜乐。达第二禅而住。
Explanation: To continue, Bhikkhus, what is right concentration? Bhikkhus, when a bhikkhu cultivates right concentration, he removes craving and distances himself from unwholesome dharmas; with initial application and sustained examination (vitarka-vicāra) still present, through the rapture and bliss born of seclusion he attains the first dhyāna of the form realm and abides therein. He removes the mental activity of seeking and examining, the mind becomes tranquil and placid, unified in single-pointedness, without seeking or examining; through the rapture and bliss born of meditative concentration he attains the second dhyāna and abides therein.
Original text: 更舍离喜而住。正念正智。以身感受乐。唯诸圣者说。舍此而正念乐住。达第三禅而住。其次舍乐离苦。以前所感受之喜忧皆灭故。而不苦不乐。成为舍念清净。达第四禅而住。诸比丘。此名为正定。诸比丘。此等名为苦灭道圣谛。
Explanation: Going further, he abides having relinquished rapture, with right mindfulness and right wisdom, experiencing bliss with the body—only the noble ones describe this as abiding in mindfulness and bliss with such relinquishment—thus attaining the third dhyāna and abiding therein. After that, he relinquishes bliss and parts from suffering; because the rapture and sorrow formerly experienced in the mind have all been extinguished, there remains neither suffering nor bliss, becoming one of equanimity and purity of mindfulness, attaining the fourth dhyāna and abiding therein. Bhikkhus, these meditative absorptions, from the first dhyāna to the fourth dhyāna, are called right concentration; the states of concentration prior to the first dhyāna are not right concentration. Bhikkhus, these are called the Truth of the Path to the Cessation of Suffering.
Original text: 如是。于内法观法而住。于外法观法而住。又于内外法。观法而住。或于法观生法而住。于法观灭法而住；又于法观生灭法而住。尚又智识所成及忆念所成。皆会有法之思念现前。彼当无所依而住。且不执着世间任何物。诸比丘。比丘如是。于四圣谛观法而住。
Explanation: Having cultivated in this way, one either dwells contemplating dharmas with regard to the internal dharmas of the Four Noble Truths, or dwells contemplating dharmas with regard to the external dharmas of the Four Noble Truths, or again dwells contemplating dharmas with regard to both the internal and external dharmas of the Four Noble Truths simultaneously. Then one further contemplates the newly arisen dharmas among these dharmas, contemplating until the mind abides in the newly arisen dharmas; then one contemplates the dharmas that cease among these dharmas, the mind abiding in the contemplation of ceasing dharmas, while simultaneously contemplating the arising and ceasing of these dharmas and abiding therein.
In the end, when the meditative concentration and wisdom born of contemplative practice (vipaśyanā-caryā) emerge, the mind does not forget the dharmas being contemplated, constantly recollecting these Four Noble Truths. At this time you should relinquish these thoughts, the mind not leaning on these dharmas, abiding in a state of empty nothingness, with the mind depending on nothing, and also not clinging to anything in the world—abiding thus. This is also the enlightenment factor of relinquishment. After each contemplative practice, one must relinquish what the mind recollects and thinks, abiding in relinquishment of mindfulness; finally, even the relinquishment of mindfulness is removed, and only then is it ultimate. Bhikkhus, a bhikkhu should thus dwell contemplating dharmas with regard to the Four Noble Truths.
Original text: 诸比丘。实不管任何人。七年间如是修此四念处者。得二果中之一果。即于现法得究竟智。或有余者。期待不还来。诸比丘。当建立七年间之念。诸比丘。不管任何人。于六年间……乃至……五年间……乃至……四年间……乃至……三年间……乃至……二年间……乃至……一年间。如果修此四念处者。得二果中之一果。即于现法得究竟智。或有余者。期待不还来。诸比丘。当建立一年间之念。
Explanation: Bhikkhus, truly, no matter who it is, if one cultivates these four foundations of mindfulness in this way for seven years, one will attain one of two fruits: either attaining the ultimate wisdom of liberation in this very life, capable of heading toward Nirvāṇa without remainder, or attaining nirvāṇa with remainder, hoping not to return to the human world again—that is, one will certainly attain one of the third or fourth fruits. Bhikkhus, you should prepare to perfect the contemplation of the four foundations of mindfulness in seven years; throughout those seven years, every thought should be the contemplation of the four foundations of mindfulness, and thus one will certainly attain one of the third or fourth fruits.
Bhikkhus, truly, no matter who it is, if one cultivates these four foundations of mindfulness in this way for six years, or five years, or four years, or three years, or two years, or one year, one will attain one of two fruits: attaining the ultimate wisdom of liberation in this very life, capable of heading toward Nirvāṇa without remainder; or attaining nirvāṇa with remainder, hoping not to return to the human world again—that is, one will certainly attain one of the third or fourth fruits. Bhikkhus, you should prepare to perfect the contemplation of the four foundations of mindfulness in six years, five years, four years, three years, two years, or one year; throughout these periods, every thought should be the contemplation of the four foundations of mindfulness, and thus one will certainly attain one of the third or fourth fruits. Bhikkhus, one should cultivate within one year so that every thought is the contemplation of the four foundations of mindfulness.
Original text: 任何人七个月间。如是修此四念处者。得二果中之一果。即于现法得究竟智。或有余者。期待不还来。诸比丘。当建立七个月间之念。实不管任何人。于六个月……乃至……五个月……乃至……四个月……乃至……三个月……乃至……二个月……乃至……一个月……乃至……半个月。如是修此四念处者。得二果中之一果。即于现法得究竟智。或有余者。期待不还来。诸比丘。当建立半月间之念。
Explanation: Truly, no matter who it is, if one diligently cultivates the contemplation of the four foundations of mindfulness in this way for seven months, one will certainly attain one of two fruits: one is Nirvāṇa without remainder, attaining the ultimate wisdom of liberation in this very life; the other is nirvāṇa with remainder, hoping not to undergo rebirth in the human world in future lives. Bhikkhus, you should prepare to cultivate the four foundations of mindfulness for seven months, with every thought being the four foundations of mindfulness, and you will realize nirvāṇa. Truly, no matter who it is, if one diligently cultivates the four foundations of mindfulness in this way within six months, within five months, within four months, within three months, within two months, within one month, or within half a month, one will certainly attain one of two fruits, realizing in the present either Nirvāṇa without remainder or nirvāṇa with remainder. Bhikkhus, you should cultivate the four foundations of mindfulness for half a month, with every thought being the contemplation of the four foundations of mindfulness.
Original text: 诸比丘。实不管任何人。于七日间如是修此四念处者。得二果中之一果。即于现法得究竟智。或有余者。期待不还来。诸比丘。此为众生之清净。为度忧。为灭苦恼。为得真理。为证涅槃。唯一趣向道。即四念处。为此而说此经。
世尊如是说已。彼随喜之诸比丘。欢喜世尊之所说。
Explanation: Bhikkhus, truly, no matter who it is, if one diligently cultivates the contemplation of the four foundations of mindfulness in this way within seven days, one will certainly attain one of two fruits: realizing the ultimate wisdom of nirvāṇa and liberation in this very life, or realizing nirvāṇa with remainder, hoping not to return to this human world to suffer again. Bhikkhus, this method of cultivating the contemplation of the four foundations of mindfulness was specially taught so that sentient beings may attain purity and liberation, in order to deliver sentient beings from sorrow, grief, suffering, and distress (śoka-parideva-duḥkha-daurmanasyopāyāsa), in order to extinguish sentient beings' suffering of birth and death, so that sentient beings may realize the truth, and so that sentient beings may attain nirvāṇa. The sole path of practice leading there is the four foundations of mindfulness; for this reason this sūtra on the four foundations of mindfulness was taught.
After the World-Honored One finished teaching this sūtra, all the bhikkhus who rejoiced in and praised this sūtra were delighted with what the World-Honored One had said.
Why did the Buddha say that through diligent cultivation of the contemplation of the four foundations of mindfulness, one can realize the fruits within varying periods of time, from seven years down to seven days? This refers to those whose wholesome roots are deep, whose afflictions are slight, whose obstructions are few, and who have studied Buddhism for many kalpas in past lives; if they can practice diligently as the Buddha required, they can realize the fruits in a few days to a few years. But those who have studied Buddhism for only a short time since beginningless kalpas, whose afflictions are deep and heavy, and whose obstructions are severe, need more than seven years of diligent practice to realize the fruits. Perhaps most people could not realize the fruits even in a hundred years; some cannot even do the contemplation of the breath well, and their minds simply cannot settle down no matter what, let alone realize the fruits.
But it is indeed just as the Buddha said: no matter who it is, as long as one diligently cultivates the contemplation of the four foundations of mindfulness, managing to have every thought be the four foundations of mindfulness, managing to contemplate in every thought, changing the habit of clinging to the five-aggregate world formed over beginningless kalpas, and striving to subdue afflictions and karmic obstructions, realizing the fruits is not difficult. The difficulty lies in not being able to get past the barrier of karmic obstructions, in being unwilling to resolve oneself to apply effort to the Path, and in being unable to subdue the habit of distraction. If one can truly be courageous and diligent, practicing just as described in the sutras, then realizing the fruits is indeed assured.
This method of cultivating the contemplation of the four foundations of mindfulness is extremely sublime; do not disdain the Hīnayāna practice, for in fact this is a shortcut of practice. The shortcut taught by the Buddha is truly a genuine shortcut: precepts, concentration, and wisdom all complete, with actual practice and actual realization—not mere verbal skill, not emotional speculation and intellectual understanding, not the kind where one realizes the fruits just by thinking it over and pondering a bit. From the methods of practice the Buddha taught us, we should come to understand what real practice and real realization are, and what price must be paid in the process of actual practice. It is not like what some people imagine—just understanding and comprehending, paying no price at all, keeping no precepts, cultivating no concentration, and considering the dry wisdom of intellectual understanding to count as realizing the fruits. We should have deep faith in the Buddha's wisdom and follow the Buddha's teachings; this will be of great benefit to our own practice.
